towns. They retained much of their old importance and all their old characteristics. In Alexandria, in the fifth century, with its population of perhaps 600,000 citizens,20 life was as busy, as various, and as interesting as ever. The Romans had found no city in the Empire so difficult to govern as that of the quick-witted and quick-tempered Alexandrians; the streets were continually the scene of tumults between citizens and soldiers, and revolts against the Augustal Prefects. “While in Antioch, as a rule, the matter did not go beyond sarcasm, the Alexandrian rabble took on the slightest pretext to stones and cudgels. In street uproar, says an authority, himself Alexandrian, the Egyptians are before all others; the smallest spark suffices here to kindle a tumult. On account of neglected visits, on account of the confiscation of spoiled provisions, on account of exclusion from a bathing establishment, on account of a dispute between the slave of an Alexandrian of rank and the Roman foot-soldier as to the value or non-value of their respective slippers, the legions were under the necessity of charging among the citizens of Alexandria.”21
Instead of healing the discords and calming the intractable temper of this turbulent metropolis by diffusing a spirit of amity and long-suffering, Christianity only gave the citizens new things to quarrel about, new causes for tumult, new formulae and catchwords which they could use as pretexts for violence and rioting.
The troubles which agitated Alexandria, when Pulcheria became regent, were principally due to the bigotry and ambition of the Patriarch. In this office, Theophilus, whom we met as the enemy of Chrysostom, had been succeeded (A.D. 412) by his nephew Cyril, who was no less ambitious to elevate the prestige of his see and was even more unscrupulous in the arts of intrigue. In the first years of his pontificate his chief objects were to exalt his own authority above that of the civil governor of Egypt, the Augustal Prefect, and to make Alexandria an irreproachably Christian city by extirpating paganism which still flourished in its schools, and by persecuting the Jews who for centuries had formed a large minority of the population. He was an ecclesiastical tyrant of the most repulsive type, and the unfortunate Hypatia was the most illustrious of his victims.
Hypatia was the daughter of Theon, a distinguished mathematician,22 who was a professor at the Museum or university of Alexandria. Trained in mathematics by her father, she left that pure air for the deeper and more agitating study of metaphysics, and probably became acquainted with the older Neoplatonism of Plotinus23 which, in the Alexandrian Museum, had been transmitted untainted by the later developments of Porphyrius and Iamblichus. When she had completed her education she was appointed to the chair of philosophy, and her extraordinary talents, combined with her beauty, made her a centre of interest in the cultivated circles at Alexandria, and drew to her lecture-room crowds of admirers. Her free and unembarrassed intercourse with educated men and the publicity of her life must have given rise to many scandals and backbitings, and her own sex doubtless looked upon her with suspicion, and called her masculine and immodest. She used to walk in the streets in her academical gown (τρίβων, the philosopher’s cloak) and explain to all who wished to learn, difficulties in Plato or Aristotle.24 Of the influence of her personality on her pupils we have still a record in some letters of Synesius of Cyrene, who, although his studies under her auspices did not hinder him from adopting Christianity, always remained at heart a semi-pagan, and was devotedly attached to his instructress. That some of her pupils fell in love with her is not surprising,25 but Hypatia never married.
The cause of the tragic fate, which befell her in March A.D. 415, is veiled in obscurity. We know that she was an intimate friend of the pagan Orestes, the Prefect of Egypt; and she was an object of hatred to Cyril, both because she was an enthusiastic preacher of pagan doctrines and because she was the Prefect’s friend.
The hatred of the Jews for the Patriarch brought the strained relations between Cyril and Orestes to a crisis. On one occasion, seeing a notorious creature of Cyril present in an assembly, they cried out that the spy should be arrested, and Orestes gratified them by inflicting public chastisement on him. The menaces which Cyril, enraged by this act, fulminated against the Jews led to a bloody vengeance on the Christian population. A report was spread at night that the great church was on fire, and when the Christians flocked to the spot the Jews surrounded and massacred them. Cyril replied to this horror by banishing all Hebrews from the city and allowing the Christians to plunder their property, a proceeding which was quite beyond the Patriarch’s rights, and was a direct and insulting interference with the authority of Orestes, who immediately wrote a complaint to Constantinople. At this juncture 500 monks of Nitria, sniffing the savour of blood and bigotry from afar, hastened to the scene. These fanatics insulted Orestes publicly, one of them hitting him with a stone; in fact the governor ran a serious risk of his life.26 The culprit who hurled the missile was executed, and Cyril treated his body as the remains of a martyr.
It was then that Hypatia fell victim in the midst of these infuriated passions. One day as she was returning home she was seized by a band of parabalani27 or lay brethren, whose duty it was to tend the sick and who were under the supervision of the Patriarch. These fanatics, led by a certain Peter, dragged her to a church and, tearing off her garments, hewed her in pieces and burned the fragments of her body.28 The reason alleged in public for this atrocity was that she hindered a reconciliation between Orestes and Cyril; but the true motive, as Socrates tells us, was envy. This ecclesiastical historian does not conceal his opinion that Cyril was morally responsible.
There can be no doubt that public opinion was deeply shocked not only in Alexandria but also in Constantinople. Whatever Pulcheria and Atticus may have thought, the Praetorian Prefect Aurelian, who was the friend of her friend Synesius, must have been horrified by the fate of Hypatia. It would seem that the Empress found it impossible to act on the partial and opposite reports which were received from Orestes and Cyril, and a special commissioner, Aedesius, was sent to Alexandria to investigate the circumstances and assign the guilt. We have no direct information concerning his inquiry, but it would appear that it was long drawn out and it was publicly recognised that the parabalani were dangerous. The government consequently reduced the numbers of their corporation, forbade them to appear at games or public assemblies, and gave the Prefect authority over them.29 But within little more than a year the influence of Cyril at the pious court of Pulcheria elicited a new decree, which raised the number of the parabalani from 500 to 600 and restored them to the Patriarch’s authority.30 If condign punishment had been inflicted on the guilty we should probably have heard of it. The obscure murderers may have escaped, but “the murder of Hypatia has imprinted an indelible stain on the character and religion of Cyril of Alexandria.”31 He was an able theologian and we shall next meet him in the stormy scene of an ecumenical Council.
We are not told at what time the regency of Pulcheria formally came to an end. Perhaps we may suppose that on reaching the age of fifteen Theodosius was declared to have attained his majority. But for several years after his assumption of the supreme authority his sister continued to be the presiding spirit in affairs of state. The most influential minister during these years was probably Monaxius, who succeeded Aurelian as Praetorian Prefect of the East.32
Pulcheria chose a wife for her brother when he was twenty years of age. She seems to have been confident that her own influence would not be endangered. The story of the Athenian girl who was selected to share the throne of Theodosius was romantic.33 Athenais was the daughter of Leontius, a pagan philosopher, and had been highly educated by her father in the pagan atmosphere of Athens. When he died, she had a dispute with her brothers about the inheritance of her father’s property and she came to Constantinople to obtain legal redress. Her beauty and accomplishments won the notice and patronage of the Empress, who chose her as a suitable bride for the Emperor. She took the name of Eudocia and embraced Christianity. The marriage was celebrated on June 7, A.D. 421, and was followed by the birth of daughter, who was named Eudoxia after her grandmother.34 In A.D. 423 (January 2) she was created Augusta. Though she was sincerely loyal to her new faith, wrote religious poems, and learned to interest herself in theology, she always retained some pagan
